On the book

« The Dao De Jing is the philosophical counterpart –the rival and the complement– to the Analects of Confucius. These two classics are the foundational works of their respective traditions, Daoism and Confucianism, which may be said to constitute the yin and yang of Chinese culture. The Dao De Jing is primarily reflective in nature, while the Analects is more activist. Both works consist of pithy lines mixed in with longer passages, but the Analects is rooted in concrete historical settings and deals with specific persons and problems. In contrast, the Dao De Jing is without obvious historical markers and gives the impression of timeless universality. Beyond saying that these works have been traditionally associated with Confucius and Laozi, and that both works address central themes of a dramatic period of Chinese history (ca. 500-350 b.c.), there has been no scholarly consensus on how to date or even define either one.13 » Cf. this page

« The Daodejing is primarily a political treatise. It is by bringing this anarchic and ecological sensibility to the operations of human governance that government in its relationship to community can become wuwei, free of any coercive activity and free to orchestrate the full talents of its constituent population. » Cf.
Routledge entry on Philosophical Daoism.

On Lao-tze

«
Very little is known about Lao Tze. So little that even his surname is clouded
in uncertainties. However, it is generally accepted that his name was Li Er or Lao Tan, and was born in the state of Chu during the
Zhou dynasty, but the date of his birth is another mystery.
Another accepted fact is that he was a keeper of archives in
the Zhou court. It was while working in this capacity that Confucius came
and consulted him on matters of ceremonies and rites. Based upon this encounter it is assumed that he was older than Confucius.

It is unclear when he left this post. Legend has it that after leaving he decided to travel westward riding an oxen. At this time a purple cloud started to hoover over him. Thus this journey is generally referred to as the Purple Cloud from the East. One day he came to China's westmost outpost.

The guardian of this outpost had heard of Lao Tze, his learnings and his westward journey. He specially ordered his underlings to keep their eyes open for Lao Tze and when spotted should reported to him immediately. Upon meeting Lao Tze, he accorded Lao Tze the respects of a student to a teacher and asked Lao Tze to leave some of his wisdom in form of writing behind. At this point Lao Tze wrote a 5,000 word essay titled Tao Te Ching. After he finished the essay, Lao Tze continued his westward journey and not to be heard from again. » Cf. this page.

Confer

Sources

Original text in traditional Chinese characters can be found here, in Wang Bi version, (226-249 AC).

Arthur Waley, The Way and Its Power: A Study of the Tao Te Ching and its Place in Chinese Thought, Allen & Unwin, London, 1934. Text found here.

To me, this chapter seems to refer to "Senses", the relationship man tends to have with them and what stimulates them. I think there is in this chapter a word of warning in regards to what it means for man's soul to indulge. He seems to suggest that the wise approach would be to privilege what would satisfy his real (basic and simple) needs, I suppose both in terms of physical and spiritual needs.
In my opinion, there is a strong message inviting the reader to prudence and simplicity while leading his life.

The Way and Its Power – Dao De Jing – Chinese on/off – Français/EnglishAlias Daode Jing, Dao De Jing, Tao Te Ching, Tao Teh Ching, le Tao-tö-king, Lao-Tzu Te-Tao Ching, the Laozi, Lao Zi, the Lao Tze, le Lao-tseu, The Book of the Way and its Virtue, the Way and its Power.